We must now understand the details of the matter of the ten Sefirot of [the world of] Atzilut – Emanation.

In other words, [we must understand] the descent of the light from the externality of NeHi”Y¹ and Yesod. of Arich Anpin into Abba² – The complete Stature of Chochmah or Binah, they are referred to as Abba and Imma – Father and Mother. The reason they are called “Father” and “Mother” is because it is Chochmah, the “Father,” which provides the seminal flash of insight, which is subsequently developed in Binah, the “Mother.” (This unification gives birth to offspring, i.e., the emotions and actions, as will be explained later.) and Imma.³

footnotes: ¹ Netzach, Hod ² As mentioned previously, when referring to the Partzuf ³ Also see Likkutei Biurim (R’ Hillel Paritcher), chapter 25.

[Now,] sometimes it states⁴ (Shaar Abba V’Imma) Shaar 14, Chapter 1. See also Imrei Binah (of Rabbi DovBer of Lubavitch) Shaar HaTefilin pg.116c. that the “Arms”⁵ and Gevurah of the Arich Anpin. of Arich Anpin vest within Abba and Imma.

footnotes: ⁴ See Etz Chayim, ⁵ Chessed

(However, the statement⁶) 249. See also, Zohar II (Idra D’Mishkena) 122b. that “The head of the King is fixed within Chessed and Gevurah” refers to the “head” of Arich Anpin [within] which Chessed and Gevurah of Atik Yomin are affixed. [That is to say,] Chessed of Atik Yomin [is vested] within the “Gulgulta – Skull,” [i.e., Keter of Arich Anpin] etc., as previously explained.)

footnotes: ⁶ See Zohar I (Idra Rabba

[However,] sometimes it states⁷ that Abba suckles from the eighth “Mazal” [which is] “Notzer,” and Imma [suckles] from the thirteenth “Mazal” [which is] “VeNakeh.”⁸-יהו״ה revealed to Moshe. (Exodus 34:6-7) They are:

1. E-L - Benevolent God
2. Rachum - Compassionate
3. V'Chanun - and Gracious
4. Erech - Long (slow)
5. Apayim - Suffering (to anger)
6. V'Rav Chesed - and Abounding in Kindness
7. V'Emet - and Truth
8. Notzer Chesed - He Preserves Kindness
9. L'Alaphim - for two thousand generations
10. Noseh Avon - Pardoning Iniquity
11. VaPeshah - and Transgression
12. V'Chata'a - and Sin
13. V'Nakeh - and He Cleanses. These “thirteen qualities of mercy” are often referred to as “the thirteen fixtures of the beard of Arich Anpin.” The eighth and thirteenth qualities, “Notzer” and “V’Nakeh,” are referred to as “Mazalot.” The root of the word “*Mazal-*מזל” is “*Nozel-*נוזל” which means “to flow down.” These two are called “the upper Mazal and the lower Mazal,” because influence flows down from them to the intellectual sefirot of Chochmah and Binah, as will be explained."

footnotes: ⁷ See Zohar III 289b; See also Etz Chayim, Shaar HaKlallim, Ch. 5. ⁸ "8 There are thirteen qualities of Mercy which HaShem

Now, as known regarding the matter of the “Ko’ach Mah – the Power of What”⁹) 28a, 34a. (כח מה) that Chochmah – Insight (חכמה), is¹⁰ “found from nothing,” and is in an aspect of “Nothing – Ein.”

footnotes: ⁹ See Zohar III (Ra’aya Mehemnah ¹⁰ Job 28:12

[In contrast,] Binah - Comprehension is called “Something – Yesh.”

The light and influence of the “Nothingness” (Ein) of Chochmah – Insight, radiates and is drawn into the aspect of the comprehension of Binah.

That is, [there is a transition] from the intangible “nothing” (Ein) to the tangible “something.”

Moreover, [Chochmah and Binah – Insight and Comprehension] are called,¹¹ “The two lovers who never separate” [about which it states,¹²) 290b] “They dwell as one.”

footnotes: ¹¹ See Zohar II 56a; Zohar III 4a ¹² See Zohar III (Idra Zuta

This is the aspect of the “point” of Chochmah – Insight, that flashes like a lightning bolt from that which is above the intellect. (In common language [this is called] “understanding.”)

In other words, [it flashes] from the potential power to conceptualize (Koach HaMaskeel), which is called “The Hidden Insight” – Chochmah Steema’a of Arich Anpin. [This potential to conceptualize] is called “the Concealed Insight – Chochmah HaNe’elama.” It is the source that brings forth all intellect from “nothingness,” and is called “Maskeel,” as known.

This then, is the explanation of the statement that the light of Abba suckles from the eighth “Mazal” [which is] “Notzer.”

The letters [of the word “Notzer-נוצר” may are the same as the letters of the word] “pipe-Tzinor-צנור.” [That is,] it is like a thin pipe.

Similarly, the aspect of the “Sa’arot – Hairs” of the eighth “Mazal” is the growth aspect of the aforementioned potential power to conceptualize (Koach HaMaskeel).

That is, it sprouts forth all kinds of concepts from “nothingness.”

Now, the development (suckling) [of this seminal flash], that is, the growth of the brain of Abba (Insight) and the growth of the brain of Imma (Comprehension), comes from the thirteenth “Mazal,” which is “VeNakeh.”

These two “Mazalot,”¹³.” the upper “Mazal” and the lower “Mazal,” are the roots of the [intellectual] brains of Abba and Imma.

footnotes: ¹³ This is the plural of the word “Mazal

This is to say that in the potential power to conceptualize itself, there is a root for the development of the brain of understanding (Chochmah) and a root for the development of the brain of grasp and comprehension (Binah).

These [two, Chochmah and Binah] are called “the brain of Abba” and “the brain of Imma,” as known.

Now, just as the aspect of the brain of Binah, which is the brain of grasp and comprehension, receives from the aspect of the “nothingness” of the brain of Chochmah, so too, in their source, there is a unification of the two “Mazalot” of “VeNotzer” and “VeNakeh.”

It is known that although the “Mazalot” are called “Sa’arot – Hairs,” that only break forth and come out from the aspect of the excess of the “Hidden Brain” of Arich Anpin, nonetheless, their [true] source is from the essence of the “Gulgulta – Skull.”

[This is to say that their source] is higher than the innerness of the “Hidden Brain” itself.

It is for this reason that they burst forth in an aspect of excess.

This is analogous to the bursting forth of steam from the [pressure] of a tightly sealed [pot].

For example, when the potential power for intellect greatly overwhelms the [power of] Chochmah, there is a fallout of excess [insight] from Chochmah [into Binah, that is, from insight into comprehension]. The source of this excess is higher than the actual light of the intellect itself.

It is for this reason that it states, “The excess of the Upper Chochmah is Torah,” specifically in praise [of the Torah], as explained elsewhere.¹⁴ page 57a and elsewhere.

footnotes: ¹⁴ See Imrei Binah (of Rabbi Dov Ber of Lubavitch), Shaar HaKri’at Shma,

Likewise, this is the reason for the greatness of the thirteen qualities of mercy, which are called “the thirteen fixtures of the beard [of Arich Anpin]” that come out of the excess of the “Hidden Brain-Mocha Steema’a.”

This is as stated,¹⁵ “And *HaShem-*יהו״ה passed before him and proclaimed, ‘*HaShem-*יהו״ה *HaShem-*יהו״ה.’”

footnotes: ¹⁵ Exodus 34:6

This is higher than the “Hidden Brain-Mocha Steema’a,” which is called the “hidden reasoning and wisdom for the concealed desire” and is also called “The intellect that is hidden from all contemplation” or “the wonders of Chochmah.”

According to this, when it states that the light of Abba suckles from the [eighth] “Mazal,” this is actually [from] higher than the “Hidden Chochmah” itself.

It is for this reason that it states,¹⁶) 134a “Everything is dependent upon Mazal, even the Sefer Torah (Torah Scroll) in the *Heichal-*sanctuary,” which refers to the unification of Abba and Imma below.

footnotes: ¹⁶ See Zohar III (Idra Rabba

[This is] the [flash of the] “point” of Chochmah in the chamber of Binah, from “nothing to something,” as mentioned above.¹⁷

footnotes: ¹⁷ See Introduction to Zohar 6a. Also see Zohar II 180a

The [flash of insight from Chochmah to Binah] is what is meant by,¹⁸ “Book-Sefer-ספר” and “Story-Seepoor-ספור,” which is called “the Sefer Torah (Torah Scroll) in the Heichal-sanctuary,” as known.

footnotes: ¹⁸ See Sefer Yetzirah, 1:1

Now, this is much higher than the statement that Abba and Imma enclothe the “Arms” of Arich Anpin.

Moreover, this is certainly [higher] than the aspect of NeHi”Y of Arich Anpin as they are vested within Abba and Imma.

[This is so] because, as known, the aspect of the seven lower [sefirot] of Arich Anpin, are only the aspects of the emotional [Sefirot of] ChaGa”T¹⁹ and Tiferet. etc.

footnotes: ¹⁹ Chessed, Gevurah

These are called,²⁰ – The Great Hand” is Chessed and “HaYad HaChazakah – The Mighty Hand” is Gevurah.) “the Great Hand and the Mighty Hand,” and in the Zohar they also are called by the term,²¹ Mountains of Darkness” and “Toorey D’Nehorah – Mountains of Light.” “The Mountains of Darkness.”

footnotes: ²⁰ Exodus 14:31, 13:9. (“HaYad HaGedolah ²¹ See Zohar III 249b – “Toorey D’Chashoocha –

(This is in accordance with what is known, regarding the teaching, “This gazelle goes to the mountains of darkness and gathers her food from there.” This refers to how Malchut goes up to ChaGa”T of Arich Anpin, as it states, “The ark was uplifted… in the seventh month” which refers to Rosh HaShanah, during which Malchut goes up to “Harei Ararat” which is [translated by the Targum as] ‘the mountains of darkness.’”)

These are like mountains that are [so] high that the light of the sun does not shine upon them.

In other words, this is the aspect of the emotions of the desire, which are higher than revealed intellect and reasoning.

In contrast, the emotions that are according to intellect and reasoning are called, “the Mountains of Light,” since Chochmah is called “Light.”

However, the emotions of the desire are called “the Mountains of Darkness,” [for they are] emotions that are hidden in the desire.

[Now,] their source is from the aforementioned aspect of the “Hidden Wisdom – Chochmah Stima’ah,” which is called “The Concealed Insight*-Ta’aloomot Chochmah*.”

This is the matter of the “Hidden Reasoning for the Desire,” from which the two lines of Chessed and Gevurah (Kindness and Judgment) of the desire divide.

This then is [the meaning of] the statement that the “Arms” of Arich Anpin vest within Abba and Imma.

This is as we clearly observe that the root for intellectual reasoning [leaning] towards kindness and merit, exists because of the quality of Chessed (Kindness) and the great love within one’s desire.

This is similar to “a bribe, which blinds [the eyes of the wise] etc.”²²

footnotes: ²² Deuteronomy 16:19, also see Exodus 23:8

Because of the bribe, he has a love in [his] desire [towards this person].

He will therefore find justification, and his intellectual powers will be caused to lean from [a judgment of] guilt to merit.

This is similar to [the Talmudic²³ account of] Rabbi Yishmael, who “took a basket of fruits… and said [to himself], ‘If he wishes he could justify [himself] like this etc.’”

footnotes: ²³ See Talmud Bavli Ketubot 105b

[From the above] we find that the emotions [of Arich Anpin] vest within the innerness of Abba and Imma, and that Abba and Imma are “worn” on the outside [like a garment].

This is as stated,²⁴ “I am Binah, Gevurah” of Arich Anpin, “is mine,” as explained in Etz Chayim.²⁵) Shaar 14, Ch. 2. This will suffice for those of understanding.

footnotes: ²⁴ Proverbs 8:14. ²⁵ See Etz Chayim, (Shaar Abba V’Imma

Now, as the levels descend further, the intellectual [Sefirot] of Chochmah and Binah of Atzilut, only receive from the aspects of Netzach and Hod of Arich Anpin.

That is, [these Sefirot] bring the influence of Chessed and Gevurah down.

Similarly, in various places [the Sefirot of] Netzach and Hod are called²⁶ “the Righteous Scales,” even in reference to the lower emotions that go according to the light of the intellect.

footnotes: ²⁶ See Introduction of Tikkunei Zohar 17a; Also see Shaarei Orah of Rabbi Yosef Gikatilla, translated as Gates of Light, Shaar 3 4.

However, the emotions of the desire, which is called “Arich Anpin – the Long Countenance,” are unlimited, like the desire itself, which is unlimited.

Therefore, even the aspects of Netzach and Hod are in an unlimited aspect.

This is as known regarding the explanation of the verse,²⁷ “The remembrance of Your abounding goodness,” that it refers to the aspect of Yesod of Arich Anpin.

footnotes: ²⁷ Psalms 145:7

This is likewise the case in the verses, “In Your great goodness”²⁸ and “If he will redeem you, good”²⁹ and “Great goodness for the house of Israel,”³⁰ and the like.

footnotes: ²⁸ See the liturgy of the Morning prayers. ²⁹ Ruth 3:13 ³⁰ Isaiah 63:16

In contrast, the aspect of Yesod of “Zeir Anpin – the Small Countenance” is the aspect of the emotions that are born of Binah – Comprehension.

They are in an aspect of great immaturity.

This is in accordance with what is explained elsewhere regarding the matter of,³¹ “The righteous [shall flourish] like the palm tree,” [that this] refers to the aspect of Yesod of Zeir Anpin.

footnotes: ³¹ Psalms 92:13

[In contrast, the continuation of the verse is,] “He shall grow like a cedar in Lebanon,” which refers to the aspect of Yesod of Atik Yomin and Arich Anpin, [which is in an infinite aspect.]

Similarly, it states regarding King Solomon,³² “He spoke [of trees,] from the cedar that is in Lebanon even unto the hyssop [that springs out of the wall].” [The hyssop] refers to the aspect of the smallness of Yesod of Zeir Anpin, as it is in Malchut, which is called³³ “a wall.”

footnotes: ³² Kings I 5:13 ³³ See Zohar I 228b and Zohar II 133a.

(As is known in the [Kabbalistic] intentions of [the prayer], “Amen, May His Great Name be blessed,” that “His Name” (*Shmo-*שמו-346) has the same numerical value as “Desire” (Ratzon-רצון-346). [Moreover,] “His Great Name” refers to the aspect of Yesod and Malchut of Arich Anpin, in that they should be “drawn down” into Abba, Imma, Zeir Anpin, and Nukvah, so that the “right” overpowers the “left.” This is like [the statement,] “In Your great goodness, let your fierce anger turn away from Your people etc.” This will suffice for those of understanding.)